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  <h1 class="h11">五 道教的演变（3）正统道教南宗的崛起</h1>
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<div class="articleContent" id="articleContent"> <h3>一、张紫陽的丹道</h3><p>宋代自真宗开始崇信道教以后，正统道家因唐末吕纯陽之肇始，已经迈入道、佛合一，禅、道同参的正统丹道途径。儒家有新兴的理学，禅宗有五家的宗风，道家有丹道的嫡传，从唐代以来，中国文化主流的儒、释、道三家，都有更新的运动，在学术思想上，应该算是一个别开生面的时期。北宋时期，正统道家嫡派丹道的中心人物，即是后世道教所称南宗丹道祖师的张紫陽。紫陽著有《悟真篇》行世，与东汉时代魏伯陽所著的《参同契》，合为正统道家千古丹经的名著。他以天地为炉鼎，身心为药物，涵容性命双修，撮取道、佛两家修炼的宗旨与方法，以诗词体裁，一一叙说工夫境界的程序，一洗历来东猜西摸，迷离扑朔丹道修炼方法的疑虑。尤其他以《西江月》的词体，写出南方禅宗所标榜明心见性，立地成佛的境界，与唐末以后正统道家见道、成道的精神，完全符合，最为警醒有力。后来历传至白玉蟾、彭鹤林等，即为明、清以后道家所尊的南宗七祖。</p><p>所谓“<span class="qiangdiao1">南宗</span>”，即以紫陽真人为代表的传统，公认其为主张性命双修的丹法。北宗，即以丘长春所创道教龙门派的传统，相传为专主修性的道家丹法。而南宗在明、清以后，又另有传说，认为是主张男女合藉双修的丹法，于是穿凿附会，陰陽交配，房中采战之术，亦皆附庸于《参同》、《悟真》的著述，标示确有师承根据以图蒙混，诚为紫陽真人始料所不及。但紫陽一派，传至清代，却得一帝王知己的雍正，为他所著的《悟真篇》作序，大加称扬，亦是紫陽真人始料所不及。</p><p>《临海县志》云：</p><p class="letter">宋，张用诚，邑人，字平叔。为府吏，性嗜鱼，在官办事，家送膳至，众以其所嗜鱼戏匿之梁间。平叔疑其婢所窃，归扑其婢，婢自经死。一日虫自梁间下，验之，鱼烂虫出也。平叔乃喟然叹曰：“<span class="qiangdiao1">积牍盈箱，其中类窃鱼事，不知凡几!</span>”因赋诗云：“<span class="qiangdiao1">刀笔随身四十年，是非非是万千千。一家温饱千家怨，半世功名百世愆。紫绶金章今已矣，芒鞋竹杖任悠然。有人问我蓬莱路，云在青山月在天。</span>”赋毕纵火，将所署案卷悉焚之。因按火烧文书律遣戍。先是郡城有盐颠，每食盐数十斤，平叔奉之最谨，临别嘱曰：“<span class="qiangdiao1">若遇难，但呼祖师三声，即解汝厄。</span>”后械至百步溪，天炎，沿溪中遂仙去。至淳熙中，其家早起，忽有一道人进门坐中堂，叩其家事历历，随出门去。人以平叔归云，百步岭旧有紫陽真人祠，扁云：紫陽神化处。今废。</p><p>《山西通志》云：</p><p class="letter">张伯端，天台人，少好学，晚得混元之道。宋神宗熙宁间，游蜀，遇刘海蟾授以金液还丹之诀，乃改名用诚，宇平叔，号紫陽山人。英宗治平中，随龙图陆公，寓桂林后，转徙秦陇，久之，访扶风马处厚，默于河东，乃著《悟真篇》授处厚曰：“<span class="qiangdiao1">平生所学，尽在是矣。愿公流布此书，当有因书而会意者。</span>”元丰五年夏，尸解而去，住世凡九十九岁。弟子火烧化，得所谓耀金姿者千百粒，大如芡实，色皆绀碧。后七年，刘奉真遇紫陽于王屋山，留诗而去。紫陽尝谓己与黄勉中、维扬于先生皆紫微星，号九皇真人，因误校勘劫运之籍，遂谪人间。今紫微垣光耀可见者，六星而已，翼城紫陽宫即其修炼处。</p><p>《陕西通志》云：</p><p class="letter">张用诚，号紫陽，尝有一僧修戒定慧，能入定出神，数百里间顷刻即至，与紫陽雅志契合。一日，紫陽曰：“<span class="qiangdiao1">禅师今日能与远游乎?</span>”僧曰：“<span class="qiangdiao1">可，原同往扬州观琼花。</span>”于是同处静室，相对瞑目趺坐出神。紫陽至时，僧已先至，绕花三匝。紫陽曰：“<span class="qiangdiao1">可折一花为记。</span>”少顷欠伸而觉。紫陽曰：“<span class="qiangdiao1">禅师琼花何在?</span>”僧袖手皆空。紫陽乃拈出琼花，与僧把玩，弟子问曰：“<span class="qiangdiao1">同一神游，何以有有无之异?</span>”紫陽曰：“<span class="qiangdiao1">我金丹大道，性命兼修，是故聚则成形，散则成气，所至之地，真神见形，谓之陽神。彼之所修，欲速见功，不复修命，直修性宗，故所至之地，无复形影，谓之陰神，神不能动物也。</span>”元丰五年夏，趺坐而化，寿九十有九。</p><h3>二、白玉蟾与朱熹</h3><p>南宗丹道至于北宋末期，负传承的道统者，即是白玉蟾。白玉蟾隐于福建武夷山潜修，从之日众。其时朱熹亦正在武夷讲学，彼此师弟之间，互有往来。朱熹外示儒术，内慕道法，屡次想从白玉蟾处讨教丹道，都被白玉蟾婉转拒绝，犹明代王陽明问道于道人蔡蓬头，几遇呵斥，如出一辙。朱熹晚年化名崆峒道士邹訢，竭力研究《参同契》而无所获，引为终身遗憾，后来虽有白玉蟾的启示，却碍于一代儒学宗师的身份，不能诚恳谦虚请教，所以始终不得其门而入。陶弘景所谓：“<span class="qiangdiao1">神仙有九障，名居其一。</span>”甚矣，名心之难除，良可慨叹!</p><p>《续文献通考》云：</p><p class="letter">白玉蟾，名葛长庚，母以梦呼玉蟾，琼州人。年十二，举童子科于黎母山中，遇异人授洞元雷法。后居武夷山，尝自赞曰：“<span class="qiangdiao1">千古蓬头跣足，一年服气餐霞。笑指武夷山下，白云深处吾家。</span>”嘉定中，诏征赴阙，对御称旨，命馆太乙宫，一日，不知所在。后往来名山，入水不濡，逢兵不害，神异莫测，诏封紫清明道真人，有《上清》、《武夷》二集行世。玉蟾自号海琼子，或号海南翁，或号琼山道人，或号蠙庵，或号武夷散人，或号神霄散叟。人云尸解于海丰县。</p><p>《九江府志》云：</p><p class="letter">白玉蟾，琼州人，姓葛，名长庚。尝任侠杀人，亡命之武彝，事陈泥丸为道士，自称灵虚童景洞天羽人。善幻，好诡诞之行，往来庐山间，挥洒文墨，信笔而成。山南北诸佳胜，并有题咏，而太平宫为多，嘉定己未冬解化，赐号养素真人。</p> </div>
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